MINOR CULTS OF KARNATAKA

MINOR CULTS OF KARNATAKA

This note proposes to make a brief survey of the minor religious cults of Karnataka. They include cults such as kALAmuKa, pAshupata, kApAlika, kaula, etc. All of them are pan Indian in nature and they are associated with Karnataka also in varying degrees. Most of them are usually associated with the worship of Shakti Goddesses, mother worship and occult practices. People were initiated in to the folds of these cults irrespective of their caste and creed. These cults are heavily reliant on the concept of the ‘Guru’. Very strict rites and rituals are prescribed for the adherents of these cults. Practices like consuming alcohol, non-vegetarian food and rituals with a woman at the nucleus are not held as taboos in these cults. Many of them have shrines and temples, where the devotees congregate on special occasions. Some of the well known religious institutions of Karnataka have originally sprung up from these cult bases. A brief introduction to some of these cults with particular references to Karnataka is provided here.

Kalamukha (kALAmuKa) (ಕಾಳಾಮುಖರು): Kalamukha is a shaivite cult which was prevalent mainly in the states of Karnataka, Tamilnadu and Andhrapradesh. ‘Kalamukha’ means literally ‘black faced’. This name was acquired because the practioners used to smear their faces with ash and black streak. The Kalamukhas wear Sphatika Kundala in the ears, besmear red sandal on their face and body.

This cult was quite powerful in Karnataka starting from the 7^th century up to the 14^th century in spite of facing stiff opposition from Jainism and Buddhism. There are many inscriptions in Karnataka that refer to sanyAsis belonging to this cult. It is said that the cult came in to being by its preceptor ‘lakulIsha’ in the first century A.D. This cult received royal support in Karnataka during the regime of Kalyani Chalukyas and some of the kings who ruled over the Vijayanagara Empire. Jagadekamalla Someshvara-2 was not only supportive to them but he got himself converted to this cult from Jainism. This cult was both powerful and popular during the reign of Bhuvanaikamalla Someshvara-2. Sarveshvara Shaktideva a Kalamukha sanyasi from Kuppathuru agrahara was known as ‘Rajaguru’ and was in control of many temples. Vikramaditya-6 was also not averse to help this sect. Kriyashakti Pandita was another kalamukha saint who was extremely powerful during the rule of the early kings of Vijayanagara such as Hariharadeva-1, Bukkaraja-1 and Bukkaraja-2. Kalashakti, Ishvaradeva Rudragana, Sarveshvara Shakti, Lokanatha Pandita and Nagashiva Pandita are some more kalamukha sanyasis mentioned in inscriptions. Banavasi, Nolamabavadi, Nandi, Lepakshi and Shikaripura were some of the important bases of the kalamukhas. However the Kedareshvara temple at Balligame was their most important shrine for a long time. Shakti parishad and simha parsihad were two branches of the kalmukha cult. Sriparvata in Andhraparadesh and Kodumbalur in Tamilnadu were important shrines of the kalamukhas. Traders and artisans were supporting the sect in a big way. ‘Pasupata Sutra’ allegedly written by LakulIsha is held in great esteem by Kalamukhas.

Kapalika: (kApAlika) (ಕಾಪಾಲಿಕರು) : Kapalikas constitute another shaivite sect which was known for its occult practices. They used to worship Shiva in his incarnation as Bhairava. Kapalika refers to a person who eats and drinks from a human skull. They also carry a stick called ‘KaTvAnga’(ಖಟ್ವಾಂಗ). They smear their body with ashes and indulge in many unconventional practices. They do all this in order to achieve communion with God. This cult was practiced in North India as well as Karnataka. They were not averse to consumption of alcohol, sexual practices and even human sacrifice. Occasionally they are accused of cannibalism also. They have not left any text of their own. Consequently, much of the information that is available is taken from writers who were not in good terms with the Kapalikas. Hence the portrayal whether it be a religious text or a drama is prone to over criticism and castigation. ‘Yashastilaka champu’ by Somadeva, ‘Shankara Digvijaya’ by Vidyaranya and the vacahanas of Allamaprabhu and Chennabasavanna make adverse comments about the Kapaliks. Some scholars have opined that some graves found in Adichunchanagiri in Mandya district could be those of Kapalikas. Aghori pantha is supposed to be later offshoot of Kapalikas.

Kaulas (kaVlAas) (ಕೌಲರು): This was yet another tantric cult prevalent in medieval Karnataka. The followers of this cult are Shakti worshippers and they consider the Goddess ‘canDi’ (ಚಂಡಿ) as more powerful than all other Gods. There are two branches of Kaulas namely pUrva kaula and uttara kaula. They used to worship Chandi on Tuesdays and Fridays during mid night with red flowers and other occult modes. They believed that five ‘ma’s (Pancha ma kara) were essential for Candi worship. They were madya, (Alcohol) maamsa, (Meat) matsya, (fish) mudrA (some postures) and maithuna. (Copulation) These practices created an aura of fear and mystery around Kaulas. They professed a desire to have communion with their favorite Gods by these methods. Kaulas were required to have extraordinary degree of self control. Not much evidence is available about the spread of Kaulas in Karnataka. However, Jaina works such as “samayaparIkSe’ by Brahmashiva and ‘yashastilka campu’ by Somadeva and the Veerashaiva work ‘shankara dAsimayyana purANa’ provide plenty of information about Kaulas.

Pashupata (pAshupata) (ಪಾಶುಪತರು) Pashupata is yet another shaiva cult which was very powerful for almost six centuries during the 8^th century and 14^th century. Some scholars contend that Kalamukhas were a subsect of Pashupata. This was found in the second century in Gujarat by lakulIsha. There is a small temple dedicated to nakulIsha built during the regime of Badami Chalukyas. A seventh century inscription found in kigga at Chikamagluru district makes a distinct mention of the Pashupata cult. There was nothing occult about the Pashupatas. They were supported by many Royal families and highly respected in the society. They had many educational and religious institutions (maTha) under their control. BalligAve and Kolhapura are some among them. They had subsects called parSe, AmnAya, santati etc. Many inscriptions describe their dress and behaviour. Kedareshvara temple and kODi maTha in baLLigAve were very strong seats of Pashupata sect. It had a presence during the days of the Vijayanagara Empire also.

These are some of the more important religious cults of Karnataka. gradually they are merged in to some other major caste or have retained their identity as secret societies.